Dialectic is one of the most important and fundamental principles not only in the Plato's system of philosophy, but also in the whole history of philosophy.The purpose of this paper is to consider the evolution and change of this concept in the Platonian dialogues.This paper shows that the whole meaning of dialectic can be represented in one meaning, that is, logical meaning based on the method of collection and division, and also upward movement and transition.

Discourse of emancipation as an important part of discussion on social change has a special place in contemporary political thought. Connection of 'emancipation' with philosophy of history over the last two centuries mostly related to Hegelian tradition, has made it dependent on fundamental elements of this tradition. 'Dialectic' with different philosophical aspects is the main axis of such connection. This article studies the relation of dialectic with emancipation and difficulties which emerged from such relation, and tries to illustrate the necessity of criticism and transition beyond dialectic in order to attain more efficient theories to make emancipation possible.

Much recent discussion of the epistemology of religious belief has focused on justification of belief in the existence of God. Religious belief, however, includes much more than belief in God. In this paper, it is argued that the justification of belief in God is best seen in the context of other interrelated religious beliefs and practices. Philosophers of religion argue about whether religious belief requires evidence and on the sorts of arguments that have been presented. In this paper, a dialectical approach to the justification of religious belief is suggested that draws upon Hegel, Peirce, and W. E. Hocking. Rational reflection on the nature of experience that provides the solution to the problems of skepticism and solipsism in the Hegelian tradition, a tradition self-consciously developed by both Peirce and Hocking. If reason itself is only manifest in social exchanges, then the rationality of religious belief cannot be a private affair restricted to the subject of experience; rather it is the process of communicative interactions in accord with the overlapping norms of those who participate in them. Finally, some implications of this approach for the problem of religious diversity are sketched.

In the present article, the author tries to comparatively study capacities of two Asian and European philosophical systems concerning a particular issue i.e. the faculty of reason-; and, in this way, to contemplate the possibility of a dialogue among philosophical traditions as an inexorable priority of the present time. Though no limitation was recognized for reason in the space of Enlightenment (Aufklarung) and by the Newtonian physics, and in Kant's critical philosophy, unity and complementarity of understanding were provided by reason; limitation of reason and its realm is emphasized practically. "Fallacies", antinomies, and ideal of the ”pure reason” were proclamations of failure of the reason in three fields of knowledge of the truth of Soul, Nature, and God, ' and" transcendental dialectic" was introduced as a critical situation stemmed from transcendence of the reason The inevitable result of such approach was dualiry between subject and object, noumenon and phenomenon, understanding and reason; and Kant's successors had to overcome such duality.In Islamic philosophy- and in particular in Sadrian philosophy- "Reason" contains, on the one hand, levels of knowledge and in fact levels of "Being", and on the other hand - unlike Aristotelian and Kantian traditions- there is no conflict between levels of knowledge; thus, "Reason" is introduced as a form of levels of Being and as corresponding to these levels. Though, lately in the 18th Century and early in the 19th Century, Kant's successors-and in particular Hegel-focused their attempts to remove duality between subject and object and noumenon and phenomenon, no philosophical system based on traditional metaphysics managed to overcome the difficulty of critical philosophy. (It was only in the mid-20th Century that a new window was opened by the help of Husserl's Phenomenology and Heidegger' s Hermeneutics).In the present article, through a comparative study between philosophical system of Kant and Mulla Sadra, the author is trying to open a road to dialogue and critical exchange of ideas between two great philosophical traditions in the West and East.

Gadamer regards understanding as a dialectical action brought about by the fusion of the horizon of the interpreter and horizon of the text. In contrast to the Enlightenment approach, the dialectical understanding is non-methodical and unpredictable. That is why Gadamer considers understanding as an event or accident. Accordingly, understanding is no longer the passive discovery of an object over a subject; it is the interaction of one subject with another during the process of dialog. Therefore, truth is not a pre-existing phenomenon, only discovered by the subject. Truth is created in dialog and through dialog. The structure of dialog is based on questions and answers. The interpreter embarks on asking questions about the text in order to solve his modern questions, making the text speak for itself. Rising out of and carrying tradition, the text questions the hermeneutic condition of the interpreter through its answers. The dialog leads to the opening of the text towards the interpreter and the opening of the interpreter towards the text. It ends in the fusion of horizons, elevating the interpreter to a wider understanding and horizon.

The poem of "Rira"’s nima yushij is one of the best modern poems of him. Structural, metrical & lexical features of this poem were caused readers with different horizon of expectations to have sometimes different readings of it in decades. The meaning of this poem has always been concealed in ambiguity by the use of certain words, specially the word "Rira" & the use of symbol in his poems. Reception theory is studing different readings of a text which makes it to recreat every time. Reading of nima’s poetry according to reception theory reveal the difference aspects of his poetry. In this article we intend to express different readings of the "Rira"’s poem in the realms of form & technique as well as the structure of it’s content deal. And also we want to analyize the audience reception from progressive meaning of this poem, diachronically & synchronically. this study show that Nima creates his objects by providing multiple perspectives with the theme of grief and with creating gaps in the text. Meaning in this verse, formed by horizons of expectation, over time. The reader is unaware through the poem & ultimately become conscious. Horizon of expectations prevailing in the poem "Rira" is horizon of expectations And the readers by using the codes of aesthetics assets interpret poem. However, due to the inherent properties of this poem, can be presented each time a new reading of it.

The relationship between subject and object relations arising out of vacuum or resulting from non-neutral ideas. The critique of contemporary society is not only epistemology but it is also epistemological mission as well. This research is trying to study the impact of post-Zionism as a critical discourse on the evolution of Israeli society. The author of the research on this issue, using the dialectic of negation Adorno's critical approach follows the signs on the nodes that advocate and support a certain type of relationship between the Subject and Object. In response to the question whether post-Zionism thought and movement as a critical approach can be considered a fundamental break in Zionism thought and have a devastating impact on the community and the State of Israel. This hypothesis has been proposed that Contrary to the supposition of some Israeli scholars or Arabic and Muslim scholars, Critical approach to post-Zionism cannot create such a challenge. This problem is caused by two issues: First, in terms of cognitive and practical, the nature of post-Zionist thought is something analogy and contradiction which leads to a diversity in this discourse. Secondly, lack of attention to the post-Zionist approach and its application to the social change in the context of defined historical forms leads to the historical process and abstract negation.

Relations relating to subject and object are not taken place in void or are not neutral result of neutral thoughts. Therefore, the critique of the contemporary society is not only. Considered an epistemological critique, but also an epistemological commitment as well. In this regard, the article objective is indicating those entangled conditions which defend and support an especial kind relations between subject and object. By this description that to believe subject can achieve the totality of fact is the twin of fear of whatever which prepares and sustains the condition of ideological hegemony. Therefore, the negative dialectics, while showing such an entangled condition which is experienced in avoiding relativism of ideal conditions, puts forward the positive aspect.

Although the concept of wandering has not been applied popularly in Iran, it could explain many cultural phenomena. The present article first outlines the history of wandering and it’s used meaning. Then, it describes a form of wandering as the distinctive lifestyle of urban subordinate groups in the shopping centers. The result of this article has been obtained by employing qualitative methods and through interviews and observation.The authors believe that shopping centers create a certain lifestyle for urban middle class people through the purchase and consumption of goods. At the same time, wandering in its used meaning in Iran has formed the lifestyle of lower class groups.